I’ve long maintained that “ethics” as a scholarly pursuit is just the dressing up of the fine art of doing whatever you want to whomever you chose. Ethics, without God, is incapable of morality and shows no mercy or compassion. “Ethics,” as discussed in our learned journals and our various think tanks is an empathy-free zone; an elaborate mis-use of language to justify a world where the biggest and the meanest get to make all the rules.

After all, who makes these various judgements that “ethical thinkers” pass down but the biggest and the meanest? These ideas come from the royal jelly schools where a select few are groomed to take home all the prizes at the expense of everyone else. They are housed in enclosed, almost hermetically sealed environments where people never face the realities of the terrors they have wrought. They are sheltered and shielded, petted and pampered. And the “thinking” they produce is, far too often, an extension of the deep narcissism reflected in this kind of living.

“After-birth abortion: Why should the baby live?” is a product of this kind of thinking and tawdry ethical posing.

This scholarly paper, makes the case for killing children after they are born if “circumstances occur after birth such that they would have justified abortion … we claim that killing a newborn could be ethically permissible in all the cases where abortion would be.”

In other words, they are saying that we should be able to kill newborns because we want to kill them. That this is “ethical.”

The authors of this paper take the same tack used by a lot of people who argue for abortion on demand on this blog: the “fetus is not a person.” They argue that newborns aren’t “persons” either. They say,

The moral status of an infant is equivalent to that of a fetus, that is, neither can be considered a ‘person’ in a morally relevant sense.

It is not possible to damage a newborn by preventing her from developing the potentiality to become a ‘person’ in a morally relevant sense.

… Both a fetus and a newborn certainly are human beings and potential persons, but neither is a ‘person’ in the sense of ‘subject to a moral right to life.’ We take a ‘person’ to mean an individual who is capable of attributing to her own existence some (at least) basic value such that being deprived of this existence is a loss to her.

This means that many non-human animals and mentally retarded human individuals are persons, but that not all the individuals who are in the condition of attributing any value to their own existence are persons. Merely being human is not in itself a reason for ascribing someone a right to life.

… Although fetuses and newborns are not persons, they are potential persons … If a potential person, like a fetus or a newborn, does not become an actual person, like you and us, then … there is no harm at all … The alleged right of (fetuses and newborns) to develop their potentiality … is over-ridden by the interests of actual people (parents, family, society) to pursue their own well-being.

We take a ‘person’ to mean an individual who is capable of attributing to her own existence some (at least) basic value. In other words, you aren’t a ‘person’ as these scholars define it, and you don’t have a right to be alive, until you can speak up and fight for yourself. If you’re helpless, you aren’t a person, and anybody can kill you, anytime. The authors only apply this to newborns in this paper, but if you can’t see where this is heading, then you aren’t, as we say here in Oklahoma, “too swift.”

It’s interesting, but not surprising, that the authors also claim that “many non-human animals” have a right to life, which newborn babies do not. This same line of reasoning has been employed by other ethicists who have advanced killing babies after they are born, many of them until the child is up to a year old, but are vociferous in their fight for animal rights.

In fact, there is nothing new in this article. It references the deadly Groningen Protocol, concerning the practice in the Netherlands of murdering disabled newborns under the guise of euthanasia.

Here in the United States, this line of logic comes, as I said earlier, from the royal jelly portions of our society. It is the privileged set who keep pushing the boundaries on allowable murder, notably Peter Singer of Princeton University, Michael Tooley, who got his PhD from Princeton and now teaches at the University of Colorado. Dr Singer is famous for advocating for animal rights at the same time that he advocates killing children after they are born.

Despite the fact that these arguments read like they were written by a pro life comic who is making fun of pro abortionists, their authors are serious about them. We need to remember that most of the things we find abhorrent in our society today were sold to the general public in just this way. The demand for legal abortion did not begin in the women’s movement. It began in think tanks, composed almost entirely of men, many of whom were frank misogynists, who published scholarly articles.

Our society takes these royal jelly people far too seriously. We do not consider their remove from reality when we look at their ideas. The thinking in After-birth abortion: Why should the baby live? is just a hatched up bunch of nonsense designed to allow people who have the power to kill other people who can not defend themselves.

All this blather about “actual persons” belies the fact that the authors are creating a construct for killing people at will on the basis of the fact that the killer wants to kill them. It is a philosophy that justifies the biggest and the meanest, making all the rules, nothing more.

It is exactly what you get when we remove God and His Commandments from human decision-making. When we remove God from our considerations, we become what Dawkins et al claims we are: Beasts.

Life in this brave new world becomes, as Hobbes said, “solitary, poor, nasty, brutish and short.” Make no mistake about it, the same royal jelly people who are telling you that you can kill your own babies when they inconvenience you, will eventually be telling someone who is bigger and meaner than you that they can do the same thing to you.

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